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The Influenced of Middle East Ulemas towards Political Islamic
Movement at Jogjakarta and Surakarta
Dr. Istadiyantha, M.S. – Universitas Sebelas Maret
Abstract
Political Islamic Movementisa movement that has an ideal/goal to establish Islamic Syareat and struggle for Islamic country.The struggling can be local, national and global/International scale. There are movements that their dakwah area only in local scale, such as: FPI (Front Pembela Islam)1, FPIS (Front Pemuda Islam Surakarta), Lasykar Jundullah, and KPPSI (Komite Persiapan Pelaksanaan Syariat Islam). There are movements, that their dakwah area in national scale, such as: LJ (Laskar Jihad), HTI (Hizbui Tahrir Indonesia), MMI (Majelis Mujahidin Indonesia), and JAT (Jamaah Ansharut Tauhid), And movements that their dakwah area at global/international scale, such as: JI (Jamaah Islamiyah), Alqaedah, HT (Hizbut Tahrir), Syiah, and IM (Ikhwanul Muslimin). One movement and others have an ideal of establishing Islamic syareat untill Islamic country/nation.
Political Islamic Movementat Yogyakarta and Surakarta has been investigated and it got influenced from Salafiyah or Wahabiyah, Hizbu Tahrir, and Ikhwanul Muslimin’ movements. Al-Ikhwan at the beginning not as a new movement because it is as the result of improvement from other movements that have appeared at the Middle East before, such as: Wahabiyah, Sanusiyah,and Mahdiyah. Like Wahabiyah’ movement, it is not suddenly appeared as new teaching, but it is as an effort for strengthen towards the existing ideology, mainly Salafiyah, this ideology pioneered by Imam Ahmad Bin Hanbal. And HTI as the separated of Al-Ikhwan that has ideology to the Islamic Government world) to lift upkhilafah Islamiyah (Islamic Government world/pemerintahan Islam di dunia),this movement came from Palestina to Indonesia. Finally, HTI also developed up to internasional level, that is separated from Al-Ikhwan’ organization.
Keywords: Political Islamic Movement; Khilafah Islamiyah.
1. Introduction
The situation ofPolitical Islamic Movementthought at middle East has high
influenced towards Political Islamic Movement all of the world at general and
Indonesia especially. Among Middle East countries, there are five countries that has
very high influenced for Islamic developing of the world, mainly for Political Islamic
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Movement. Those are: Arab Saudi because of the center of Islamic culture;
Eygpt/Mesir because of a lot of students who studied Islamic science in overthere;
Afganistan because of involving the real war, Palestina and a part of Arabic
countriesthat involved the real war with Israel for centuries and Afganistan;involved
the war with Russia and America; Iran that is succeed to make Islamic revolution
in1979. From five countries, there are two countries that very dominant for Political
Islamic Movementin Indonesia, mainly: Arab Saudi and Eygpt/Mesir. The next
countries that have influenced towards the development for Political Islamic
Movementare: Palestina, Afganistan, and Iran.
At 1980’s period Indonesian’studentswho stayed at Eigypt/Mesir got a lot of ideas
from fundamentalism Islamic such as: Ikhwanul Muslimin, and Iranian’ thinker like
Imam Khomeini and Ali Syari’ati. Whereas, at period before, they absorbed a lot
science and knowledge from western (Rahmat, 2002: xiii).
Indonesian’ students also made intensive linked in 1980’s with activists of
Ikhwanul Musliminat Egypt/Mesir and Arab Saudi (Rahmat, 2002: 88-95). Even before
that period, there was relationshipbetween Muhammad Rasyidi and Kahar Muzakkir
(one of Jakarta charter signers) also had linked with Sayyid Quthub at Egypt/Mesir, he
is as pioneer/leader of Ikhwanul Muslimin (Rahmat, 2002: 90). Muhammad Natsir also
had relation with many Islamic countries at globally. (Rahmat, 2002: 86). Under the
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in 1957 around 90 students (Idem: 89). Indonesian’undergraduate and students who
studied at Egypt is around 4044 students, (Sangidu, dkk.2009: 100).
Samuel P. Huntington said that, Islamic movement that happend at Middle East
had a big influenced for the development of many countries at Islamic world
(2000).There were a lot of ulemas thought of Middle East who colored political
Islamic movement of the world. This movement at many part of the world grew up
rapidly day by day. Therefore, political Islamic movement was viewed as a big
treating for many countries, even often regarded as a big treating for western
countries including USA.
2. Methodology and Teory Framework
The choosing of district at Yogyakarta and Surakarta as research study object
was very important because by performing two cities sampleshopefully can represent
towards Islamic movement in Indonesia. It was caused by many movements such as:
MMI, JAT, HTI, and GSM (Gerakan Salafy Militan) at Yogyakarta and Surakarta as
national and international level movement. Pioneered by MMI and JAT were
suspected have wide relation at southern Asia and Middle East; HTI has relation with
Palestina and Yordania; GSM has relation with Saudi Arabia (Roy: 1996; Abas:
2005; Dekmejian: 1997; Nursalim: 2001; Dreyfuss: 2007;Al-Mujtama’ :2008).
Teory that was used for investigating this research is diffusion teory. Diffusion is
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brought by a group of people who lived moved from one place to another. Data
Analisis was conducteddeductively and inductivelyaltogether as in line with data
situation and need of analisis. In this case will be used many analisis that can present
the most accurate study with the reality, therefore, analisis technique was based on
triangulation data, mainly written data; oral (interview result); and observationat field
will be prepared as analisis instrument as a placed.
On this research was used term political Islamic movement as similar with
Islamic term Fundamentalism. In taking literatures as referenceof this dissertation, the
writer is still mentioning origin term that is written by references writers, in order that
the quote still in line with of origin writer’ thought. Therefore, term of political
Islamic movement, Islamic Fundamentalist, Islamic Militan, and Islamic Radical are
still used in this dissertation, Only political Islamic movement is more often used
dominantly, and as term that is choosen by writer because this term has agreed by the
experts in Indonesia as the rights term from Indonesian, for changing fundamentalism
Islamic term.
Border of “the influence of Middle East ulemas’ thought towards international
world”, that is known as “Trans-national Islamic movement”. By limitation meaning
can be hoped that study area at the beginning so wide, mainly;the are of Middle East
ulemas and are of “political Islamic movement”, Middle East will be restricted to be
political Islamic movement, or fundamentalist national, because only
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political Islamic movement Trans-nasional, such as: Wahabiyah or Salafiyah at
SaudiArabia, Al-Ikhwan and Jamaah Islamiyah at Eygpt/Mesir, Al-Qaeda at
Afganistan, and Hizbut Tahrir at Yordania. Those movements as the embrio of
political Islamic movement and those are spreaded out at Indonesia in general,
Yogyakarta and Surakarta especially.
3. Literature Review
3.1 The relationship of Middle East Ulemaswith Indonesia
According to Azra in “The Transmission of Islamic Reformism to Indonesia:
Networks of Middle Eastern and Malay-Indonesian Ulama in the Seventeenth and
Eighteenth Centuries. Disertasi (1992), New York: Columbia University, then
published to be book entitled Ulemas Link/Jaringan Ulama (1994 dan 2004) said that,
at the beginning relationship between Middle East and Nusantarabased on Chineese
resources and Arab. Azra said that the relationship has happend for a long time, mainly
since the period of Sriwijaya (293 – 904 M.), Chineesesources said that Sriwijaya
Kingdom as Budha science center that was very important in Nusantara (1994: 36-40).
The coming of Arabianfrom Hadhramaut to Indonesia brought new ideologythat
had changed Islamic constellation in Indonesia. At the beginning, Ideologi that came
through Asia Tenggara was mazhab Syafii that more tolerant, but then, there washarder
‘ism’ and untolerantthat was influenced by Muhammad bin Abdul Wahhab from
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The other side, it was said that the relationship between Nusantara and Middle
East since 17 century, mostly about religion and science. Though, it can not be denied
that political relation also is conducted mainly with Dinasti Utsmani (Idem: 16-17).
Relationship between muslimin Melayu-Indonesia with Middle East had been linked at
the beginning of Islam. The Muslim sellers/traders who came from Arab, Persia, and
India’ continentthat came to Nusantara islands not only for trading but also spreading
out the Islam religion to the citizens/society (Azra, 1994: 17). The prosperity of
mosleem kingdom in Nusantara, mainly as the result of international trading, has been
giving opportunity to certain elements in mosleem society Melayu-Indonesia to
conducted journey to the center of science and at Middle East. The effort of Dynasti
Utsmani to saved Hajj journey road also made better hajj journey from Nusantara.
When economics relationship, politics, social-religion, inter mosleem countries in
Nusantara withMiddle East more increased since 14 and 15 century (Azra, 1994: 17).
Therefore, there were more students and hajj from the world Melayu-Indonesia who
has opportunity to visit the center of Islamic science all the way long to hajj journey. It
is pushed for rising “Nusantara community” which Arabian calledAshhābul Jāwiyyīn
(Our Javanese brothersn), this community stayed at Mekah and Madinah (Haramayn).
Their life and experiences were performing very interesting description aboutvariant
intelectual-religion between Melayu-Indonesia with Middle East (Azra, 1994: 17).
People who stayed at Haramayn asimmigrant and internasional ulemas can be
explained here by J.O. Voll called as: 1) little immigrants (People who stayed in Arab
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money so that they did not go home to Nusantara); 2) grand immigrants (People who
stayed in Arab and have good intelectual ability, as ulemas for attracting the whole
Islamic world; 3) Ulemasand usual students, he as a drifter to seek science and doing
hajj, they met and studied to many teachers, and after that they came back to their own
countries (Azra, 1994: 74). At that time intelectual link-religion that very clear was
harmonisasi between syariat andtasawuf (Azra, 1994: 17).
Though almost can be established that most of ulemasin linked have
commitment to Islamic modern, there was no similiarity among them in method and
approach for reaching up the goal. Most of them prefer the peace way/jalan damai
and evolusiner; but a small part, the most popular among them was Muhammad bin
Abdul Wahhab at Arabia and Utsman bin Fudi at West Africa, prefer to use radical
approach, and conducteg a part of ulemas at last or Nusantara modern movement,
such as: Padri movement at Minangkabau (Azra, 1994: 18).Thus, Political Islamic
movement model at that time also can be found at Sumatera. Padri war happened on
1821-1837.
Abdul Munip stated the different opinion with what had been investigated by
Azyumardi Azra and Van Bruinesssen(Munip, 2007: 6; Azra, 2000: 143-157), that
transmision science from Middle East to Indonesia since many centuries ago through
Ulemas contact, there was other fenomena that transformasionbooks in Arabicfrom
Middle East to be translation books to be something interesting to study. According
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positiveand negative impacts. The positive impact wasto add providing literaturesthat
is easy to acsess by mosleem, but there was also negative impact, mainly: a. Books
that were translated can not be released from time setting, and social condition,
cultural, also of Middle East the origin writer’place; b. There was often mistakes and
unaccurate in translating so that the translating book can not transformed the content
of the origin book. The impact of all that can be possibled transfer not in lined with
sosio-historical culture, by then it was worried that science transfer from Middle East
can be changed to be Arabication. Up to know, there is no legal governmeent
institution that looked over the quality of Arabic translationto Indonesia(Munip:
2007: 6-7). Abdul Munip also throw light on about the current situation, that is appear
the strengthen of fundamentalism spirit ofmosleem’ indicator in Indonesia, for
examples: the appearing of social-politicalmovement openly, with perspective and
their own way that rather radical, to scream out to hold religion whole/ kaaffahand
aplicated Islamic syareat formally in this country. This Ideologysimilar with
ideologythat developed at Middle East before(Munip, 2007: 7-8).
M. Syafi’i Anwar in Genealogi Islam Radikal in Indonesdia: movement, thought,
and Democration prospect(Mubarak:2007),said that “Militant movementsin Indonesia
had intellectual rootsat Middle East”. However, for its developing strategyand
struggling, it could not be separated from history context and political life of
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Organization that were often mentioned “Gerakan Islam Baru” (New Islamic
Movement) can be traced the origin thought from variant Islamic organizations
movement at Middle East (Rahmat, 2002: 72). Then it was said that, the movements
that import thought from Middle East were Tarbiyah, Hizbut Tahrir Indonesia,
andSalafy groups including Lasykar Jihad Ahlussunnah wal Jama’ah.Tarbiyah
movement thought was much closed toIkhwanul Muslimun (IM), even called itself
“ideologis child” IM Eygpt/Mesir. Indonesian Hizbut Tahrir is legally as branch of
International Hizbut Tahrir that centered at Yordania2. And Dakwah Salafy including
Lasykar Jihad is collecting of Dakwah Salafy, which had linked with Salafy
movement at Middle East, especially Arab Saudi andMiddle East at general (Rahmat:
72). At the beginning, Salafy agenda is seeking otentisity (Islamic purify/pemurnian
Islam, pen.), then that agenda is translated into many concepts: Islamic
personality/akhlak Islam, Islamic society/masyarakat Islam, Islamic way of
life/pandangan hidup Islam, Islamic country/Negara Islam, andIslamic
leader/Khilafah Islam, those ideas that are lifted up bySalafy (Jahroni, 2004: VIII). It
was said that salafy is “ism” that tought Islamic teaching by following Prophet
Muhammad Saw. And the buddies/sahabat (Jahroni, 2004: VI). The root of salafism
can be traced from wahabi’movement that first developed at Hejaz in the end of 19
century (Jahroni, 2004: VI).
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A. Maftuh Abegebrilsaid in “Jihad, G-WOT3, dan Humanisme” (2007) that
Usamah collegue ”Arab-Afghans” that came from Asia Tenggara almostall through
the recomendation and dispositionof Abdullah Sungkar (Indonesia, pen.) that has
special relationship with Abdurrasul Sayyaf at Pakistan. Mujahidinswho came from
Indonesia in discussing their ideologyat Peshawar (Pakistan) lifted up ideas DI/TII
(Darul Islam/ Tentara Islam Indonesia) Sekarmaji Marijan Kartosuwiryo, that is
popular as the father of Islamic Indonesian country/ proklamator Negara Islam
Indonesia. The relationship betweenAbdullah Sungkar with DI/TII through Ajengan
Masduki, finally on 1993they divorced ideologily.
At Peshawar, Indonesian contingent discussed about Kanun Asasi
(Undang-undang Dasar) NII that contain of XV chapters and 34 pasal, besidesdiscussed KUHP
NII that contain of 10chapters and 27 pasal (Abegebril, 2007: xix). All contingent
triedto study and interactideology each other for more sure in stepping the umbrella
life of God country/“Negara Tuhan”. Present in that meeting were the leaders of
political Islamic movement of the world, from Ikhwanul Muslimun; Jamaa’ah
Al-Jihad; Al-Jama’ah Al-Islamiyyahboth from Eygpt/Mesir, Maroko, Tunisia, and
Pakistan; Hamas and Hizbut Tahrir from Palestina; At-Takwir wal-HijraorJama’at
Muslimin; MILF (Moro Islamic Liberation Front) Abu Sayyaf from Filipina, and
DI/TII from Indonesia, etc (Abegebril, 2007: xix).
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Theimmigration history or hijrah Arabian Hadhramaut on 18 century (Yaman
Selatan) to Indonesia suspected as trading motive. Alwi Shihab denied the opinion
history expert Van den Berg that their motive/Hadhramaut people came to Indonesia
only to find out treasure, Shihab regarded that suspection of Berg including made a
bad name for Arabian (Shihab, 2004: 62) Shihab’ Denying has enough reason
because since the born of Islam, Arabian can’t be released from conspirationby
outside people who wanted to discredit Islam. In Indonesia, the effort of Dutch’
colonialism for stopping the influence of Islam fromSaudi Arabiais not secret
anymore. For Dutch, Islam is treating for their existention in Indonesia (Shihab,
2004: 62-63).
On book of God Country/Negara Tuhan: The Thematic Encylopaedia
(Abegebril dkk., 2004) stated the view of The Indonesian Moslem Scholars
Community (IMS.Com), that: a) Radicalisminternational linkthat is
calledAlqaidahandAl-Jama’ah Al-Islamiyahwere the result of skripturaslistik
verbalis’ thought from religion texts that is forced to legitimateviolence actionswith
jihad spread out teror in the name of God/“atas nama Tuhan” andprophet
agenda/“agenda Rasul”. Alqaidahhas statementkilling Americans civilian and military
any where and any time; b) The understanding towards religion texts Islam
literaturely skripturalistik not should adopt like that without considering corelationof
historis/ asbābun nuzūland social; c) based on the research result from Siyasa
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international Islamic Political) showed that Al-Jama’ah Al-Islamiyahis international
link that unbordered by areaterritorial of a country, this organization had prepared
Nidhom AsasiorUndang-undang Dasar; d) The understanding of religion with
literalist scripturalisticoften trapped in ideologis space that is subjective, normative,
andclosed; e) in social-political area, pemahaman literalis’ understanding towards
Alquran and Assunnah texts gave impact to simplication of Islam, as the result will
end to fundamentalism and often to be political’commodity: Islamic-doktrinesoften
used for getting or even against a rezim. (Abegebril dkk.2004: ix-xiv).
At the beginning of XXI century, there is spirit and motivation mosleem about
the faith of Islamic rising up all over the world. Even, there is prediction from a group
of people, that internasional political map will change in the future. Seorang wakil
ketua parlemen Russia Michael Buriyev said that somedaythere will be 5 big new
countries, those are: Amerika, Rusia, Cina, Khilafah Islam, and India (Al-Wa’ie,
2010: 67). Written byAl-Wa’iethen, that maybe India can be one of the 5 biggest
countries if India can overcomethe problems surround it, those are: Pakistan,
Afganistan, Kashmir, and Bangladesh (Al-Wa’ie, 2010: 67). The other side, since
1952 at Al-Quds Palestina has established Islamic movement called Hizbut Tahrirby
Syeh Taqiyud-din An-Nabhani (now centered at Yordania) that is sreamed out the
establishing of Khilafah Islamiyah (Internasional Islamic government, pen.) (Azra,
2001: 45-46). It was said by Abdurrahman Wahid, Islamic movement transnational
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Tahrir Indoneia (HTI), Majelis Mujahidin Indonesia (MMI), and FPI (Front Pembela
Islam Indoneia (The Jakarta Post, 2009: 8). Then, Hassan Hanafi (1989:7), in his
book Al-Ushūliyah al-Islāmiyah said that Islamic fundamentalism is ‘prototipe’ from
Salafiyah movement that is commanded by Ahmad bin Hanbal for the first time and
then continued by Ibnu Taimiyah, Ibnul Qayyim, and Jamaludin al-Afghani
(1989:7).At the current time, the important role from Islamic fundamentalist is done
by Jamaah Islamiyah (JI), JI conducted their activities toughly at Asia Tenggara
especially, and international, at general.
3.2. The way toreach up Political Movement Goal
The discussion of Islamic syareat applicationfor managing government and
country in Islam, can’t release from guiding that is showed by Nabi Muhammad Saw.
In Madinah charter (Shahifah Madinah),in that time Madinah charter asregulation that
is used for ummah unity (Sukardja, 1995: 44). Piagam Madinah charter was born on
first Hijriah (622-623 M), there was no regulation about inter-countries relationship
and no international law in that time. There was often war/conflict among the tribes,
and there were a lot of kemusyrikan/God betrayal. At that time the Prophet/Nabi
Muhammad Saw,appeared as pioneer of ummah unity which is pluralis (Sukardja,
1995: 41-44). In Sukardja writtendid not touch about the link of Madinah charter with
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Dekmejian (1995: 58-60) said that Islamic movementcan be grouped to be 4 those
are: (1) Pragmatik bertahap (Gradualist-Pragmatic), for example: Ikhwanul Muslimin
Eygpt/Mesir, Lebanon, Irak, andarea teluk countries, Harakat al-Ittijah al-Islamiat
Tunisia, Salafy at Saudi Arabia; (2) Syiah revolusioner (revolutionary Shi’ite), for
examples: Hizbullah Lebanon, Hizbud-Da’wah al-Islamiyyah Irak andarea Teluk
countries, Al-Islamiyyah fi Shubuh al—Jazirah al-‘Arabiyyahat Arab Saudi; (3) Sunni
revolusioner (revolutionary sunni), for examples: Hizbut Tahrir Al-Islami Eygpt/Mesir,
Ikhwanul Muslimun Suriah; (4) Dakwah pemurnian Islam (Messianic-Puritannical),
Jama’at al-Muslimun lit-Takfir Eygpt/ Mesir, Al-Ikhwan Saudi Arabia. The other side
Oliver Roy said that Islamic movement thoughtis confusing on two poles, revolusioner’
pole, mainly society Islamitationthrough country’ authority/power, and reformis’ pole,
social actionand politics mainly that has target to re- society Islamitation masyarakat
from bottom to up, on which to establish/create Islamic country (1996: 29).Based on
Dekmejian’ and Roy’ opinioncan be unite that in establishing Islamic syareat,
mosleems covered the way as:
a. Reformation: (a) Gradually Dakwah
(b) Pure Islam Dakwah
b. Revolution
Reformis movementand pure Islam internationallyis conducted by Islamic
movementAt-Takwir wal Hijrahat Eygpt/Mesir and Al-IkhwanatSaudi Arabia
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Indonesia, Mulkan investigated about pure Islam murni dakwah at villages area, this
is written in his dissertation that is published as a book entitled “Islam Murni”/Pure
Islam: in farmers’ society (Mulkan, 2000: 87-98).Mulkan’ writingespecially throw
light on dakwah that is conducted by Muhammadiyah. So that political Islamic
movement only a slightly touched.
Revolusioner’ strugglingin Indonesia, had been struggled by DI/ TII movement
at Sulawesi Selatan, under the leadership of Abdul Qahhar Muzakkar, but this
movement had slayed down in (1965) by RI government under the leadership of
A.M. Yusuf (Ramly dkk., 2006: 131-136). But the spirit of Qahhar Muzakkar
movement never died, at Sulawesi Selatan there was another community that
struggling for the same goal, mainly Islamic syareat establishing under organization
of KPPSI (Komite Persiapan Pelaksanaan Syariat Islam). This KPPSI is local
movement that is oriented to global (Ramly dkk., 2006: 137-138), leade by the son of
Qahhar Muzakkar, that is Abdul Azis Qahhar Muzakkar, he was born on December
15, 1964, at Palopo Sulawesi Selatan (Ramly dkk., 2006: 20). Based on that had
mentioned above can be known that Arabian ulemashad strong influenced towards
the appearing of polical Islamic movement in Indonesia. Cornelis van Dijk also
wrote a book completely about the struggling of DI/TII entitled Rebellion Under the
Banner of Islam (The Darul Islam in Indonesia), translated by Grafiti Press entitled
Darul Islam:A Rebellion/ Sebuah Pemberontakan (Dijk: 1983).
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ThisPolitical Islamic movementhas an ideologi thought and movement strategy
that is different with others Islamic’ organization. They are regarded follow puritanism,
that has characters militan, radical, skripturalis, konservative, dan eksklusive. Many
new organization have variant platform, but generally have similar vision, that is
syariat Islamic syareat for all life aspects, including how to make country (Rahmat:
2002).Spektrum of this movement is so wide and complexts, but ideologisly, this group
followed “salafisme radikal” at general, that is oriented to “recreating salaf generation
as the period of Prophet/Nabi Muhammad Saw and his buddies/sahabatnya.
Jamhari Jajang Jahroni’ book(2002) Salafy Radikal movementin
Indonesiadiscussed about profile, sosio-historis root of Islamic militant movement in
Indonesia, and prediction about Islamic colored in Indonesia in the future. This is
explained fenomena gerakan Islamic movement in frame of ehidupan sosial-politics
life of mosleem society in Indonesia that is for long time known as moderat and
tolerant. The writer succeed to mapp four groups of radikal groups in Indonesia, those
are: Front Pembela Islam, Majelis Mujahidin Indonesia, Lasykar Jihad, and Hizbut
Tahrir Indonesia.
On Haidar Nashir dissertation entitled Gerakan Islam Syariat Reproduksi
Salafiyah Ideologis di Indonesia (2006) said that: Actually Islam is one “Al-Islamu
kullun laa yatajaza”means that, ‘Islam is one and can’t be separeted’.But, the reality,
among mosleems showed different and variant exspresion and actualization.In Islamic
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ofIslamiccontemporer is(the faith existence) the rising of Islam. Another side, there is
new phenomena from the variant of Islam that no appear widely in Indonesia, that is
the application of Islamic syareat formally in the life of country.
The struggling to relift up Jakarta Charter for entering in Amandement UUD
1945 on annual meeting MPR in 2000, finlly, fail again. Thi failure caused by there is
no supporting fom most members of parlements. A group movement of Islamic
peopleat several districts like: South Sulawesi, West Java, Nangroe Aceh Darussalam
(NAD), also others districts that have got special Otonomi status for applicating Islamic
syareat in all of life aspects. This movement is wide enough and for several things has
resulted Perda (District’ regulation/Peraturan Daerah) and Surat Keputusan Bupati for
applicating Islamic syareat, like in Bulukumba, Cianjur, Tasikmalaya, (Gresik), etc.
This movement in south Sulawesi until now spread out to other districts, including to
struggle for special Otonomi status like in NAD.KelompokIslamic groupthat is
struggling for applicating Islamic syareat toughly and radical are Majelis Mujahidin
Indonesia (MMI), Hizbut Tahrir Indonesia (HTI), Komite Persiapan Penerapan
Syariat Islam Indonesia (KPPSI). While from group of Islamic politicalparty is Bulan
Bintang party (PBB). Haidar Nashir’ writing to throw light on many variant
Fundamentalist movementthat came from salafy ideologis reproduction, so that has not
represented Political Islamic movement in Indonesia, because this movement not
special frrom salafy reproduction. And need to add that there are other political Islamic
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discussed yet.It was said that MTA is puritan group, and it was also said from
fundamentalism Islamic group.
M. Syafi’i Anwarsaid that onPresiden Habibie’ era (1998 dst.) many Islamic
movement that want to take momentum for struggling Islamic politics, under this
government, politics Islamic movements have good opportunity andit is impossible
happened on the era of Presiden Soeharto (Anwar,2007: xii-xiii). Ideologi after
Soeharto is Islamic movement with GSM frame (Gerakan Salafy Militan). Istilah GSM
term is ever used by M. Syafi’i Anwar, in his article entitled “Breaking Teologi
Politicsand Anatomi Militant Salafy Movement at Indonesia (Anwar, 2007: xii-xxxvii).
Characteristicfrom GSM (Laskar Jihad, MMI, FPI, Ikhwanul Muslimin, Hammas,
Jundullah, HTI, etc. are: a) To promote Islamic textual civilization; b) Loyal toSyariah
Minded; c) Belive to conspiration theory, that ummah Islam is the victim; d) To
develop anti pluralism agenda (Anwar,2007: xvii-xx).
If RI government fail to build up justice society, demokratis, and prosperous, so
GSM andother similar movements will live and grow rapidly with demanding on
syariah’ conducting. The history showed that social unjustice, uncertain politics,
society without law, is weak anddangerous for appearing eksklusifism, fanatism, and
religion militant (Anwar, 2007: xxxvi).
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On this research can be known that there are many Islamic’ organization at
Middle East, like: Wahabi and Salafy at Saudi Arabia, Al-Ikhwan atEgypt/Mesir, and
Hizbut Tahrir at Yordania or Palestina, that influenced towards political Islamic
movementat Yogyakarta and Surakarta. For examples: MMI, JAT, MTA, HTI at
Yogyakarta and Surakartathat have similarity and uniquewith the existing movement
before. Though these movements can be said as a similar but not same, but it is still
interesting to be studied, because these organizations are very interesting forthe
world. Australian Prime Minister John Howard said towards one of the leader of
these movements, that Ustaz Ba’asyir involved one of teroristmade up by Security
Board/Dewan Keamanan PBB, Howard asked Presiden RI SBY to look over
Ba’asyir’ activities.
Political Islamic Movement at Yogyakarta and Surakarta had been investigated
to get influenced from Gerakan Salafiyah and Wahabiyah, also Ikhwan.
Al-Ikhwan,at the beginning is not the new movement, because Al-Ikhwan movement is
as the result of completing from the movements before that appeared at Middle East
like Wahabiyah, Sanusiyah, and Mahdiyah. Also Wahabiyah movement, it is not
appear suddently as the new teaching but this is as effort to strength towards ideology
that is existing before, that is Salafiyah and also the strengthen from madzab
Hanbaliyah. The influence of Middle East ulemas towards political Islamic
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1)Relationship between Indonesia with Middle East that has been going on for a
long time, since Sriwijaya’ period (293 –904 M), Chineese sources said that when
Sriwijaya kingdom as the center of Budha’ sciencethat is very important at Nusantara.
The relation between Nusantara with Middle East since 17 century was closed to
religion and science. Though can’t be denied that political relation also conducted
mainly with Dinasty Utsmani. The prosperity of Islamic/Mosleem kingdoms at
Nusantara, mainly as the result of international trading, gave opportunity to certain
segments in mosleem society at Melayu-Indonesia for doing journey to the center of
science and religion at Middle East. The effort of Utsmani dynasty to secure journey
road for hajj also made hajj journey from Nusantara to be better. When the relation of
economics, politcs, social-religgion, among mosleem countries at Nusantara with
Middle East more increased, so more students and hajj jamaah from the world of
Melayu-Indonesia that visited to Saudi Arabia.
2) The presentation of Hadhramaut Arabian to Indonesia brought new
ideologythat has changed the constelation Islamic ummah in Indonesia. At the
beginning ideology that came through Asia Tenggara is mazhab Syafii that is more
tolerant, but then there is ism harder and untolerant, that is much influenced by
Muhammad bin Abdul Wahhab’ teaching from Wahabi’ group, for this time being to
be ideology of Saudi Arabia government, which have model dakwah model tend to
be hard and untolerant. Then, this ideology influenced new Nusantara movement, like
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3) Transmission of Middle East science to Indonesia since many centuries ago
through ulemas’ contact, there is another phenomenon thatbooks’transformationin
Arabic from Middle East to be translation books can be seen as media for giving
influenced Middle East thought to ke Indinesia.
4) At Peshawar’meeting (Pakistan) between Abdullah Sungkar and Osamah Bin
Ladin for aiding war at Afganistan. Abdullah Sungkar have had special relation with
Abdurrasul Sayyaf at Pakistan. Mujahidins came from Indonesia in their
ideology’discussion at Peshawar to lift up DI/TII idea under the leader of Sekarmaji
Marijan Kartosuwiryo. At Peshawar, kontingen Indonesian’ contingentdiscussed
about Kanun Asasi (Undang-undang Dasar) NII. All contingents try to lear each other
and interact ideology for sure. Coming for the meeting are the leaders of political
Islamic movements from all ovwer the world, fromIkhwanul Muslimun; Jamaa’ah
Al-Jihad; Al-Jama’ah Al-Islamiyyah both from Mesir, Maroko, Tunisia, andPakistan;
Hamas and Hizbut Tahrir from Palestina; At-Takwir wal-HijraorJama’at Muslimin;
MILF Abu Sayyaf from Filipina, and DI/TIIfrom Indonesia, and etc.
5)Spreading out of Salafi ideology to Indonesia happened because LIPIA
alumni Jakarta on 1980-anhave very important role, because this institution as the
brach of Islamic universityof Muhammad Ibnu Sa’ud Riyadh Arab Saudi, it is meant
for spreading out Salafy (Wahabi)’ thought at Asia Tenggara especially Indonesia.
Education curriculum that is applicated has adopted from the main university that is
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Arabia. Therefore, unwondering if the majority of alumni to be the followers and
advisors of Wahabiyah-Salafiyah.
6)Eygpt/Mesir alumni also lifted up ideology that is developed at Eygpt/Mesir
to be brought to Indonesia by students Indonesian’ students who studied at
Eygpt/Mesir, since 1980-an until now this ideology is dominant that is
Al-Ikhwan.Except that, there is contact of Indonesian’ students with Hizbu Tahrir’
leaders at Yordania made this relation as media for developing HT from Middle East
to Indonesia.
6. Conclusion and Closing
Based on study above, it can be concluded that GIP Yogyakarta and Surakarta that has
not influenced Middle East ulemas in their activities are FPIS and LUIS, other movement that
has the same level with GSM for example: Laskar Jundullah. Whereas MMI, JAT, and
Laskar Jihadhave got influenced from Middle East ulemas. MMI and JAT thought
system that was adopted from Middle East is Al-Ikhwan, JI, and Salafy. Laskar Jihad
adopted ulemasthought Salafy Yamani and Saudi, mainly is Yamani. Then FPIS and
LUIS, as local Islamic movement origin from Solo, they did not use Arabic’
attributetoo many like jubah, eventhough aqidah and syariat thought was dominated
by Manhaj Salafy.
However, the researcher recognized that proverb said “There is nothing perfect
in the world/Tidak ada gading yang tak retak”, therefore, in this opportunity the
23
perfect, so that he need more advice and suggestion for the betterment of this
research. Thank you very much.
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